How Divya Drishti Is Attained — the Kul-Shakti Path, the Danger of Masan, and Why Bhuja Readings Go Wrong

The speaker says the first and most important thing for any sadhak is that a newcomer to sadhana will never suddenly attain shakti-siddhi. That, he says, is exactly why a Guru is important. Asked how Divyadrishti can come without a guru, he answers that it is possible only when a Kul Shakti of one's own family line takes mercy, or when a shakti of such capability that it can fully absorb the sadhak's PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. — a Yogini, a shakti of some Shakti Peeth — bestows grace. He adds a second route: if one keeps up daily seva-puja and puja-path of a single shakti of one's own for a long time, the capacity arises inside on its own. But to what level it goes — whether one can take a vachan from a devi or devata, whether one can speak or not, whether one hears anything or not — depends on the sadhak.

As an example of how far a shakti can take a sadhak, the speaker points to Masan. He says it is no secret that in villages many households have Masan installed — a shakti known tantrokta-wise, which people nowadays install when the house has some trouble; something or other does come and settle. He says to always remember that such shaktis are sidh in a single night — the "do this in one night" videos people see on YouTube. The reality, he says, is that it does happen in one night, but one needs that much courage, because this is a highly uncontrollable shakti that is never controlled quickly. For that one night of siddhi one will need years to sidh a separate shakti that can hold control over it. If one does not have that shakti and still gives the invocation, and it appears, it will make total strife in the house and do tandava throughout it. This, he says, is why a Guru is called necessary: if someone gets a siddhi in one night, or some shakti comes into vachan for him, his guru's hand is behind it. The guru stands alongside, does the basic work, so that the disciple can handle it, and is there to save him whenever it goes wrong. Without all this information, he says, putting one's hand in directly is loss somewhere or other.

The speaker says that if a shakti like Masan is worshipped in a house in any form, these shaktis have the capacity to work for their own benefit — not for yours, for their own. If they want a liquor bhog, they want it. Then they show things through dreams and trouble the household for some time. But if the shakti becomes pleased, he says, it makes you so capable on its own that you can use it to take anyone's bhed. As long as you do its seva-puja correctly, it keeps giving you bhed. In other words you got what you wanted: Divyadrishti, the two-fold power, and you can take Bujha — called bhuja in some villages, shodhan-kriya in others. How accurate a percentage it gives, he says, depends on your energy, your sadhana energy. This is why he says such shaktis should never be practised independently: if you have no control over it, it will not act on anyone's word.

The speaker says: suppose you obtained such a shakti very easily and began taking Bujha. If the person in front of you is being read fully accurately, that is possible only when there is no Bandhan of big, positive, intense shaktis in his house — the house is open, and the Kavach and bandhan of his kul and Pitr shaktis is weak somewhere or they are not supporting him. Only then does the shakti get fully inside and hand over every single bhed. But suppose someone comes who has no direct power to read anyone and no direct vachan of a devata or devi, yet indirectly has done many sadhanas — say, Bhagwati Baglamukhi's sadhana for a long time. If you use your shakti on him, it will never give a correct bhuja, because it is in bandhan. He has tied bandhan and done keelan everywhere; his house is protected, he himself is protected, and the energy of his sadhanas is so strong that you cannot take his bhed. What happens then, the speaker says, is that the shakti begins giving a wrong bhuja. It will never say no; it will simply give you a wrong reading, because it wants its bhog and does not care about your gain or loss — it is free, with no shakti controlling it. This, he says, is another layer of Divyadrishti everyone should know: those who give an accurate bhuja about someone cannot give it about everyone.

The speaker says the picture changes if one has taken up the worship of Bhagwan Kaal Bhairava or of one's own Kula Bhairava, and by their shaktis, their energies and their mantras is keeping a shakti like Masan bound, giving it bandhan, so that it sits controlled beneath them. Then, he says, it will tell you the truth — because you are not dealing with it independently, not directly. You are keeping it, in a sense, for each task as work to be done. It has to do the work; if it cannot be done properly, it will tell you: "yes, here there is something wrong, I could not do this, I have come back empty-handed." But if the shakti stays free and you remain under its control, he says, then however it drives you, that is how you will have to go.

The speaker says one more thing to know: take a sadhak who has no direct siddhi and is not very knowledgeable, a straightforward man who has done his sadhanas and indirectly has shaktis — supporting, divine shaktis — with him. Suppose he goes to a practitioner who has Masan sidh and who has the knowledge of this bhakti line, of how to spoil things here and how to mend them. When that practitioner runs his shakti and sees he is not getting a proper Bujha, he senses it, and then tries by any means to make the sadhak in front of him impure — through prasad, or some abhimantrit water, something that makes his body apavitra, so that the Kavach and such things he has become ineffective. Only when that happens can his bhed be fully taken. People do this, he says. If the sadhak in front is abujh, unaware of all these things, he gets trapped and then comes under that man's influence — even though that shakti is nothing before him. The poor man, because he has no direct siddhi, gets troubled and starts thinking: "I have nothing; the baba in front is a very great knower." Giving deception this way is, put one way, a conspiracy, and that, the speaker says, is why this line is called the line of sayane — that is why they are called sayane. So if you are doing bhakti of any devi or devata, keep firm bhakti in them and keep firm faith in them.

The speaker says yes, Divyadrishti is definitely attained — and the mistake people make, the biggest mistake, is that they change far too much. Today you did Ganesh ji's upasana for a year, then "nothing came of this, let's do what such-and-such baba showed on YouTube." Do that baba's sadhana if you want, he says, do a new sadhana — but do not leave the one you had. If you take hold of only Ganapati AtharvashirshaA Vedic Upanishadic hymn drawn from the Atharvaveda (here, to Ganapati) — self-proven (Siddha), but its Vedic mantras demand correct pronunciation. and keep going with it for a long time, he says, you will need no one. At some point such shaktis come to you on their own, and whatever information you want to take starts to come. There is a method for that too, which he says he will tell those who stay connected. As an example, he cites two or three people who began when he first posted the Ganapati Atharvashirsha around January — nearly a year ago — and are still doing it. One brother has done thousands upon thousands of recitations. He will not name him, but with all the PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. that man has done, whenever the speaker gets to see him, his Aura system has become astonishingly strong; there is a great deal of capacity in him.

Speaking of the devotee whose Aura has grown strong through a year of Atharvashirsha, the speaker says he does not do much for him yet; he tells him "we will do more still", because he wants him not to get caught in all these things. If he were to say "enough has been done now, here is how to open it, do this and it will open", and had the whole process done so the man received everything, it would not take long for him to go astray — because maya becomes strong there. As soon as these things are obtained, he says, bhakti falls away and the person goes into display. He starts wanting to tell people something about themselves — not necessarily face to face; on Facebook, here and there. And the result is that a year of tapa, the money, time and effort the poor man put in, takes no time to finish. Because there is no Guru to teach him how to conserve the remaining energies and how to carry them forward. The energy has accumulated, but once he starts watching and listening to someone else — or does what the speaker could tell him — from then on his own loss begins. So, the speaker says, he is not telling everyone that part, because he does not want anyone's loss; but keep doing the practice and hold it.

The speaker says that when you become capable enough — when you have done the AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules. of any shakti for a long time — a time comes of its own when that shakti itself commands: "now you do this." These are small things: tasks you have to do, things that will be needed; you begin to see them. He gives the example of two brothers who have been doing many kinds of sadhanas for a long time. All these things have begun coming to them in dreams. When that is shown to him, he says, he understands: if they are being shown this, it means the time has come to give them this thing. Who is he to stop it, when their own shaktis are commanding them? Whether they take it through him, or — if they feel he is not worthy — the shaktis will raise up before them a sadhak strong enough that they obtain everything. So, he says, always keep trust in your own shakti and go on for a long time; a time will come when the shaktis themselves grant Divyadrishti.

The speaker says a time will come when the shaktis themselves grant you Divyadrishti — and for running it smoothly you will then need a Guru. You will obtain it, he says, but how to use it, how to protect it, what its rules will be, which rules you must follow, what mistake will make it go back, what mistake can shut your shakti down — to know all of this, to know it practically, you need a guru. Up to attaining it, he says, you can do it yourself, as he explained at the start of the video.

The speaker says there is only one best, easiest and correct way to attain Divyadrishti: whichever one mantra, one stotra, one path you have taken hold of, keep going with it and keep going with it until your deity gives you the attainment you want. His example is the Hanuman Chalisa. If you are doing one PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of it, if you do one path, then do 11 daily — but continuously. Hold on to it: take a 90-day AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules., take a 108-day anushthana, complete it once, then take a gap of some days. If you are a grihastha and cannot keep BrahmacharyaStrict celibacy required through an extended ritual observance., he says, take small ones: take 11 days, stay in the rule for 11 days, then for two, three or four days or a week live normally as a householder, then take 11 days again — or do it this way every month — and keep it going continuously. On the remaining days too, keep your morning-and-evening process running. What this does, he says, is that the energy created by keeping it going continuously brings you what you want — because this is a very different thing and does not come so easily.

The speaker says that what you obtain on your own will be yours for ever. After that you only have to learn to control it — it is a thing you yourself have gained. As for what you take from someone else, he says he will explain later: people say "we will transfer energy", "we will transfer a bhoot-pret", which is going around nowadays. What actually happens, what those who really do it do, and how it truly becomes effective — he says he will explain the reality behind that another time.